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and there was no one to obey. For this reason, since he came and there was no man; he called and there was no one to obey, he turns his word to the elements, and says: Hear, O heaven, and give ear, O earth. For I, he says, was sent to men, to men having understanding; but since they have neither reason, nor perception, for this reason I speak to the elements which have no perception, as an accusation against those honored with perception, but not using their honor. And Jeremiah, standing in the midst of the multitude of the Jews in the city itself, as if no one were present, thus cried out: To whom shall I speak and testify? What are you saying? seeing so great a multitude you ask, to whom will you speak? Yes, he says; for this multitude is a multitude of bodies not having ears; For their ears are uncircumcised, and they cannot hear. If then the prophets say that those present, since they did not pay attention with zeal to the things being said, were not even men; what might we say about those who not only do not listen, but do not even endure to set foot on these sacred thresholds? For not if someone has a human body and voice, is this a man; but, if someone has a human soul and disposition. I know that many listen with displeasure to words concerning admonition; but what is the gain of silence? for even if I should be silent and not trouble you at all with words, it is impossible through this silence to deliver you from punishment; but even the complete opposite comes from this; the matters of punishment are intensified, and such a silence causes punishment not only for you, but also for me. What then is the grace of words, when it does not help in deeds, but even harms? what is the gain in gladdening with a word, and grieving with a deed? to delight the hearing, and punish the soul? Therefore it is necessary to grieve here, so that we may not pay the final penalty there, and we may not undergo the unbearable punishment. Therefore one must not be vexed over the things that have been said, but accept and praise them. But if some are more weakly disposed, and do not endure this defense of ours, I would say this to them, that I am not explaining my own laws to you, but I am reading letters that have come down from the heavens; and it is necessary for the one entrusted with this ministry, either to say everything that is contained therein with boldness, seeking what is profitable, but not what is pleasant everywhere for the hearers, or, suspecting the enmity of the listeners, to betray both his own salvation and theirs through this untimely favor. For that it is exceedingly dangerous both for the one speaking and for those hearing for any of the divine laws to be hidden, and that teachers are judged liable for murders, when they do not explain all God's ordinances without reservation, I will again provide you Paul as a witness of these things. For because of this I continually take refuge concerning all things in that holy 63.614 soul, because the words of Paul are certain divine oracles; for it is not Paul who is speaking, but Christ who is moving his soul; for through him He utters all things, whatever he said. What then does he say? I am pure from the blood of all men. Why? For I have not shunned to declare to you the whole counsel of God. As, if he had shunned to declare it, he would not have been pure from their blood, but would have been judged as a murderer; and quite rightly. For the murderer destroys only the body, and delivers it to the present death; but he who speaks to please, and makes his hearers more careless, destroys the soul, and sends it to immortal punishments and torments. Who then is so cruel and inhuman and unsympathetic, as to accuse the one who speaks and discourses continually about the wrath of God, when he is about to undergo so great a punishment, if he should be silent? For if I, by being silent, concealed the sins by my silence, each one would be well vexed, and rightly indignant, at my not being silent; but if even while we are now silent, it is absolutely necessary for the transgressions to be made manifest there, what benefit could come from the silence? He who looks to the benefit of his hearers, even if he praises him, not only not

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καὶ οὐκ ἦν ὁ ὑπακουσόμενος. ∆ιὰ τοῦτο, ἐπειδὴ ἦλθε καὶ οὐκ ἦν ὁ ἄνθρωπος· ἐκάλεσε καὶ οὐκ ἦν ὁ ὑπακουσόμενος, πρὸς τὰ στοιχεῖα τρέπει τὸν λόγον, καί φησιν· Ἄκουε, οὐρανὲ, καὶ ἐνωτίζου, γῆ. Ἐγὼ μὲν γὰρ, φησὶ, πρὸς ἀνθρώπους ἀπεστάλην, πρὸς ἀνθρώπους νοῦν ἔχοντας· ἐπειδὴ δὲ οὔτε λόγον, οὔτε αἴσθησιν ἔχουσι, διὰ τοῦτο τοῖς οὐκ ἔχουσιν αἴσθησιν στοιχείοις διαλέγομαι, εἰς κατηγορίαν τῶν αἰσθήσει τετιμημένων μὲν, οὐ χρωμένων δὲ τῇ τιμῇ. Καὶ ὁ Ἱερεμίας ἐν μέσῳ τῷ πλήθει τῶν Ἰουδαίων ἑστὼς ἐν αὐτῇ τῇ πόλει, ὥσπερ οὐδενὸς παρόντος, οὕτως ἐβόα· Πρὸς τίνα λαλήσω καὶ διαμαρτυροῦμαι; Τί λέγεις; τοσοῦτον πλῆθος ὁρῶν ἐρωτᾷς, πρὸς τίνα λαλήσεις; Ναὶ, φησί· τὸ πλῆθος γὰρ τοῦτο σωμάτων ἐστὶ πλῆθος οὐκ ἐχόντων ἀκοάς· Ἀπερίτμητα γὰρ τὰ ὦτα αὐτῶν, καὶ οὐ δύνανται ἀκούειν. Εἰ δὲ τοὺς παρόντας, ἐπειδὴ μὴ προσεῖχον μετὰ σπουδῆς τοῖς λεγομένοις, οὐδὲ ἀνθρώπους εἶναι φασὶν οἱ προφῆται· τί ἂν εἴποιμεν ἡμεῖς περὶ τῶν οὐ μόνον οὐκ ἀκροωμένων, ἀλλ' οὐδὲ ἐπιβῆναι τῶν ἱερῶν τούτων προθύρων ἀνεχομένων; Οὐδὲ γὰρ, εἴ τις σῶμα ἀνθρώπου καὶ φωνὴν ἔχοι, οὗτος ἄνθρωπος· ἀλλ', εἴ τις ψυχὴν ἀνθρώπου καὶ διάθεσιν ἔχοι. Οἶδα ὅτι πολλοὶ ἀηδῶς τῶν περὶ νουθεσίας ἀκούουσι λόγων· ἀλλὰ τί τὸ κέρδος τῆς σιγῆς; κἂν γὰρ σιγήσω καὶ μηδὲν ἐνοχλήσω διὰ ῥημάτων, ἀδύνατον διὰ τῆς σιγῆς ταύτης τῆς κολάσεως ἀπαλλάξαι ὑμᾶς· ἀλλὰ καὶ τοὐναντίον ἅπαν ἐντεῦθεν γίνεται· ἐπιτείνεται τὰ τῆς τιμωρίας, καὶ οὐχ ὑμῖν μόνον, ἀλλὰ καὶ ἐμοὶ προξενεῖ τὴν κόλασιν ἡ τοιαύτη σιγή. Τίς οὖν ἡ τῶν ῥημάτων χάρις, ὅταν εἰς τὰ ἔργα μὴ βοηθῇ, ἀλλὰ καὶ καταβλάπτῃ; τί τὸ κέρδος εὐφρᾶναι λόγῳ, καὶ λυπῆσαι πράγματι; τέρψαι τὴν ἀκοὴν, καὶ κολάσαι τὴν ψυχήν; ∆ιόπερ ἀναγκαῖον ἐνταῦθα λυπεῖν, ἵνα μὴ τὴν ἐσχάτην ἀποδῶμεν ἐκεῖ τιμωρίαν, καὶ τὴν ἀνύποιστον ὑποστησώμεθα κόλασιν. Οὐ τοίνυν δυσχεραίνειν ὑπὲρ τῶν εἰρημένων χρὴ, ἀλλ' ἀποδέχεσθαι καὶ ἐπαινεῖν. Εἰ δέ τινες ἀσθενέστερον διάκεινται, καὶ οὐκ ἀνέχονται ταύτης ἡμῶν τῆς ἀπολογίας, ἐκεῖνο ἂν εἴποιμι πρὸς αὐτοὺς, ὅτι Οὐκ ἐμαυτοῦ νόμους ὑμῖν ἐξηγοῦμαι, ἀλλ' ἐκ τῶν οὐρανῶν καταβάντα ἀναγινώσκω γράμματα· καὶ ἀνάγκη τὸν ταύτην ἐμπιστευθέντα τὴν διακονίαν, ἢ πάντα μετὰ παῤῥησίας εἰπεῖν τὰ ἐγκείμενα, τὸ συμφέρον, ἀλλὰ μὴ τὸ ἡδὺ πανταχοῦ τοῖς ἀκροαταῖς ἐκζητοῦντα, ἢ τὴν τῶν ἀκουόντων ὑπιδόμενον ἀπέχθειαν, καὶ τὴν ἑαυτοῦ καὶ τὴν ἐκείνων προέσθαι σωτηρίαν διὰ τῆς ἀκαίρου ταύτης χάριτος. Ὅτι γὰρ καὶ τῷ λέγοντι καὶ τοῖς ἀκούουσι σφόδρα ἐπικίνδυνον τὸ τῶν θείων ἀποκρύπτεσθαί τι νόμων, καὶ ὅτι φόνων ὑπεύθυνοι οἱ διδάσκαλοι κρίνονται, ὅταν μὴ πάντα χωρὶς ὑποστολῆς ἐξηγῶνται τοῦ Θεοῦ τὰ δικαιώματα, Παῦλον ὑμῖν καὶ τούτων πάλιν παρέξομαι μάρτυρα. ∆ιὰ γὰρ τοῦτο συνεχῶς ὑπὲρ ἁπάντων ἐπὶ τὴν ἁγίαν ἐκεί 63.614 νην καταφεύγω ψυχὴν, ὅτι χρησμοί τινες εἰσὶ θεῖοι νόμοι τὰ Παύλου ῥήματα· οὐ γὰρ Παῦλός ἐστιν ὁ λαλῶν, ἀλλὰ Χριστὸς ὁ τὴν ἐκείνου ψυχὴν κινῶν· δι' ἐκείνου γὰρ φθέγγεται πάντα, ἅπερ ἐκεῖνος εἶπεν. Τί τοίνυν φησί; Καθαρός εἰμι ἐγὼ ἀπὸ τοῦ αἵματος πάντων. ∆ιὰ τί; Οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι ὑμῖν πᾶσαν τὴν βουλὴν τοῦ Θεοῦ. Ὡς, εἰ ὑπεστείλατο τοῦ μὴ ἀναγγεῖλαι, οὐκ ἦν καθαρὸς ἐκ τοῦ αἵματος, ἀλλ' ὡς ἀνδροφόνος ἐκρίνετο· καὶ μάλα εἰκότως. Ὁ μὲν γὰρ ἀνδροφόνος τὸ σῶμα ἀναιρεῖ μόνον, καὶ τῷ παρόντι παραδίδωσι θανάτῳ· ὁ δὲ πρὸς χάριν δημηγορῶν, καὶ ῥᾳθυμοτέρους ποιῶν τοὺς ἀκροατὰς, τὴν ψυχὴν ἀπόλλυσι, καὶ πρὸς ἀθανάτους παραπέμπει κολάσεις καὶ τιμωρίας. Τίς οὖν οὕτως ὠμὸς καὶ ἀπάνθρωπος καὶ ἀσυμπαθὴς, ὡς ἐγκαλεῖν τῷ λέγοντι καὶ διαλεγομένῳ περὶ τῆς τοῦ Θεοῦ συνεχῶς ὀργῆς. τοσαύτην κόλασιν ὑφίστασθαι μέλλοντι, εἰ σιγήσειεν; Εἰ μὲν γὰρ ἐγὼ σιγήσας ἀπέκρυπτον τῇ σιγῇ τὰ ἁμαρτήματα, καλῶς ἐδυσχέρανεν ἕκαστος, καὶ ἠγανάκτει δικαίως, μὴ σιγῶντος ἐμοῦ· εἰ δὲ καὶ ἡμῶν σιγώντων νῦν, ἀνάγκη πάντως ἐκεῖ φανῆναι τὰ πλημμελήματα, τί τὸ ὄφελος ἀπὸ τῆς σιγῆς γένοιτ' ἄν; Ὁ πρὸς τὸ συμφέρον τῶν ἀκουόντων ὁρῶν, κἂν ἐγκωμιάζῃ αὐτὸν, οὐ μόνον οὐκ